Chapter VI. On Chastity.

Chapter VI.

On Chastity.

A. True and perfect chastity exists when not only the body is guarded from carnal pollution, but indeed also the soul is kept clean from carnal concupiscence ¹⁸. After the example of Sarah saying: You know, Lord, that I have never desired a man, and I have kept my soul clean from all concupiscence ¹⁹. Indeed also from those things that provide occasion for concupiscence. And this is what follows in the same place, 10:17: I never mixed myself with those playing, nor did I make myself a participant with those who walk in levity.

B. He truly loves chastity who, through virginal chastity, if it were possible, would rather choose a moderate grace in the present and glory in the future because of conformity to Christ Jesus than if he could merit greater grace and glory through the debt of marriage.

C. The example of our Lord Jesus Christ, of his mother, and of the holy virgins ought to induce us to love of chastity; they formerly, for the preservation of chastity, despised the kingdoms of the world and of their own accord lost life. Such were blessed Agnes, Catherine, Agatha, and countless others like these. And especially the chastity of pagan women and virgins, concerning whom D. Jerome writes that they chose death so that they might preserve modesty ²⁰. Likewise, the cleanness and liberty following chastity ought to induce and invite us to chastity. Likewise, the glory promised to chastity by our Lord Jesus Christ: He who conquers, he says, namely the concupiscence of the flesh, I will grant to sit with me on my throne, as I also conquered and sat with my Father on his throne ²¹. For incorruption makes one be next to God ²².

D. What preserve chastity, and are inducements of the same, are spareness of food, vileness of dress, bodily discomfort, and fleeing place and time opportune for immodesty. If Dinah, daughter of Jacob, had done this, she would not have been captured when she came to the feast to see the women of that region ²³. Likewise, one must avoid all suspect persons. Every male ought to be suspect to any female. For from this Tamar, daughter of David, was corrupted by her own brother Amnon, because she did not suspect him when she ministered to him alone as though to a sick man ²⁴. Similarly any woman, even a holy one, ought to be suspect to each man, according to the counsel of D. Jerome saying: "If you wish to keep chastity, if you see a woman, however well-conducted, love her in mind, not by bodily presence."

But the chief preservative of chastity is to delight in the Lord; for then all other things grow worthless. "For once the spirit has been tasted, all flesh loses savor ²⁵." Hence D. Gregory says: "For one who is conquered by love of earthly things is by no means delighted in God. Indeed the soul can never be without delight; for it is delighted either in the lowest things or in the highest. And the more it is exercised with higher zeal toward the highest things, the more it grows dull with greater distaste toward the lowest. And the more sharply it burns with care toward the lowest, the more in a damnable time it grows cold from the highest. For both cannot be loved simultaneously and equally."

E. The proof of true chastity is the restraint of the five senses from the enticements of the flesh, and the withdrawal of the heart from vanities, thoughts, and delights. For from delight of sight in seeing, of taste in tasting, of smell in smelling, of touch in touching, of feet in walking, of mouth in laughing and speaking, carnal desires are accustomed to be born, which either soften or incline the soul toward immodesty.

F. The proof or inducement of immodesty is intemperance of drink and food. For from this Noah was immodestly made naked ²⁶, and Lot committed incest with his own daughters ²⁷. Therefore the Apostle commands, saying: Do not be drunk with wine, in which there is luxury ²⁸, namely by occasion.

Likewise, an immodest eye is the messenger of an immodest heart, as D. Augustine testifies. Similarly immodest words, an immodest gait, and conversation with women, as Ecclesiasticus testifies: Because of the appearance of a woman many have perished, and from this concupiscence blazes up like fire ¹⁵. Similarly, conversation of a man inflames a woman.

Likewise, diligent consideration of the gait and form of another provokes to immodesty. Ecclesiasticus dissuades this, saying: Do not gaze at a virgin, lest perhaps you be scandalized by her beauty ¹⁶. The same thing must be guarded by a woman toward a man: that she not think about the man, and that she not have her eyes toward him; and likewise by a man toward a woman. Job followed this saving counsel: I made, he says, a covenant with my eyes, so that I would not even think about a virgin ¹⁷. This is more than merely guarding against the company of virgins.